English
The construction is: "which salutation, and so on, they perform." Regarding "sādiyanti" (they accept), it says that acceptance is approval: "they approve." Therein: in salutations, and so on, and this is a locative of determination. "Proper actions" is a designation for courteous conduct, is the construction. Salutations, and so on: salutation, rising to greet, and anjali actions. Seed Beginning with the giving of wind, produced by striking with a fan. Regarding 'bringing the seat': here 'bringing' is 'abhihāro'. Showing the meaning of 'āsanābhihāro' as 'bringing of the seat', he says 'bringing of the seat'. Even the arranging, because it is arranged after being brought, is indeed called 'abhihāro', so he says 'or even the arranging'. By 'water for washing feet', he shows the meaning of 'pādodaka' as 'water for washing the feet'. By 'foot-rest', he shows the meaning of 'pādapīṭha' as 'a stool for placing the feet'. By 'or a foot-scrubber', he shows the meaning of 'pādakathalika' as 'a scrubber for rubbing the feet'. Even for co-residents, the connection is 'beginning with salutation'. By the word 'pi', he shows what kind of talk it is for one who accepts from others. Those are co-residents. 'Gone forth by faith' means gone forth by faith. 'Sons of good families' means sons of good families by birth, and sons of good families by conduct. They do, the connection is 'they ask permission'. Even what is forbidden is called non-acceptance, so he says 'from the time of prohibition, there is no offense'. Regarding 'mutually according to seniority': here the word 'mithu' is a synonym for 'mutually', the word 'yathā' is a synonym for 'which', and has the meaning of 'each', so he says 'each one who is senior to the other'. Because they meet each other, they make a connection, therefore it is called 'mithu'. By each and every monk, in the word 'to accept', it is the agent of the state. The connection is 'I allow to accept'. By 'in order of seniority', he shows the fourth indeclinable compound, meaning the order of the seniors is 'according to seniority'. But in the previous word, it is the first indeclinable compound. 'Pāli' means by the line/text. 'Right there' means right in the place of the new monks of the Sangha. Regarding 'even for the Pavāraṇā': by the word 'pi', it shows not only on the Uposatha day, but also on the Pavāraṇā day. 'Being divided by the Sangha' is the connection. 'Oṇojana' means to push down, oṇojana. The root 'nud' preceded by 'ava', making 'n' into 'ṇ', and 'd' into 'j', is called 'oṇojana'. The root 'nud' has the meaning of 'removing', therefore it is said. “It is called relinquishing.” By the word “etcetera” in “assigned meals, etcetera,” it includes meals by ticket, etcetera. “His” means of the probationer. “Those” means two or three assigned meals, etcetera. “Below” means below himself. “Let them take” means let the newer monks take. “Hope for food” means food itself is hope, hope for food; it means food as hope. By “They are to be relinquished,” it shows the meaning of “to be set aside” as “to be put down.” “Thus, having taken and relinquished” is the connection. “Those” means the assigned meals, etcetera. “But if he does not take” means if he does not take from the Sangha by seniority. “He does not relinquish” means if he does not relinquish to another. “Having designated” means having pointed out. “His” means of the probationer. “Indeed,” because. The connection is “because he is seated in the place of a junior monk of the Sangha.” “At the food-taking place.” “He” means the probationer; the connection is “so that he may not be weary.” “This” is the putting down. “His” means of the probationer; the connection is “it is allowed.” The connection is “by monks who have come and gone.” “Four-hall food” means a hall with four entrances is a four-hall, a refectory; food given there in order is four-hall food. “This” is the four-hall food. “By turn” means by the monks’ turn. “Having moved down” means having moved down below. “Within reach” means within reach of the food-giver. “Sena” is a potter. The phrase “by temple-attendants and novices” is the causative object in the phrase “should cause to be brought.” “By himself” means by himself, without being ordered by the probationer. “Even in large basket-food” means even in food placed in a large basket and given. “But where” means at the serving place. 76. In “Herein, this is the right conduct,” showing the indefinite nature of the word “that,” it says, “Now, this right conduct that has been stated.” “It is to be conducted rightly by this” is right conduct. “Therein” means in right conduct. In “He should not ordain,” it says that even the recitation of the kammavācā by becoming a preceptor is ordination: “Even having become a preceptor, the kammavācā should not be recited.” “If there is no other” means oneself. When there is no other reciter of the formal act, "Support should not be given." Here, showing that support should not be given only to newcomers, not even to those who have not been given support, he says: "Support should not be given to newcomers," and so on. This is connected to "even by those bhikkhus who have received it." "Another novice" means a novice other than those taken by giving a preceptor at the proper time. "Being in a position of authority" means being in a position of mastery over all conventions. "Capable" means capable of admonishing bhikkhunīs. By this, it shows that even one who has not received the convention, when commanded by one who has received it, may admonish bhikkhunīs with regard to the weighty rules or other matters. "The bhikkhunīs who have come should be told" is the connection. "Vo" is "your." "So" is "that bhikkhu." "Vo" is "your," and it is connected to "will show." "Due to emission of semen" means due to the offense of emission of semen. The construction is that grave offenses like physical contact should not be committed. Explaining the worse and much worse nature of the grounds for offenses according to the categories of offenses, he says, "Indeed, among the seven," and so on. "Much worse" means the dukkaṭa offense is much worse than the offense of wrong speech. "Of those" means of the seven offenses. "In the former manner" means in the manner of the former offenses. "Difference" means a distinction of the grounds. Having thus shown the worse and much worse nature of the grounds for offenses according to the categories of offenses, now showing that according to the training rules, he says, "But in the training rule concerning offenses by enactment," and so on. "Both" means both, namely, the ground and the offense. "Act" - here, the name of the causal act is, by way of metaphor, applied to the resultant formal act, so the resultant formal act is called "act." Thus he says, "The formal act of probation is called 'act'." When there is an act, or it should be spoken by an act, this meaning of "formal act" should be understood. "Farming work" means work consisting of farming. "Cattle-herding work" means work consisting of cattle-herding. By "the act is done," it shows the meaning that "those who do the act are workers." Those are ka monks, not to be blamed, is the connection. That which is to be spoken of due to this fault is called "vacanīya" (to be spoken of); that which has something to be spoken of is "savacanīya" (having something to be spoken of). That is not to be done, is the meaning. Elaborating on that very meaning, it says, "for the purpose of obstruction," and so on. The connection is: as long as that case is not settled, do not depart even a single step from this dwelling. "Teti" means "to you." In "anuvādo" (reprimand), it means "anuvādo" because one speaks to others by way of instruction. Therefore, it says, "the position of elder," meaning, "the position of elder in the monastery is not to be taken." Showing the nature of the position of elder, it says, "by the reciter of the Pātimokkha," and so on. "Meti" means "to me." "Tanti" means "to you." In "na codetabbo" (not to be questioned), it asks, "by what is he not to be questioned?" and answers, "by a matter or by an offense." "Na sāretabbo" means "not to be reminded." In "na bhikkhūhisampayojetabbaṃ" (not to be associated with monks), it shows that one should not associate with monks by way of quarreling with oneself, saying, "quarrels should not be caused by joining one another." "Saṅghattherena hutvā" means "even being the elder of the Saṅgha." When one should not go in front, why go behind? It says, "twelve cubits," and so on. "Āsanapariyanto" means "the seat itself is the boundary, it is inferior," thus "āsanapariyanto." Showing its meaning, it says, "it is called the seat of the new monks of the Saṅgha." "Svāssa" means "that for him." "Soti" means "the seat boundary." "Assāti" means "for the probationer." "Tatthāti" means "at the seat boundary." "Ayanti" means "this probationer," "na labhatīti" is the connection. "Gahitāvasesāti" means "the remaining ones from those taken seats." "Maṅgulagūthabharitāti" means "filled with the dung of vermin." "Assāti" means "for the probationer." "Rajehi hatā nāsitā bhūmi etthāti" means "the ground here is destroyed by dust." "Jatukamūsikabharitāti" means "filled with lac and mice." "Paṇṇasālā" means "a hall covered with leaves." "Assāti" means "for the probationer." The connection is "all dwellings." "Etehīti" means "by these ordinary monks." "Tesūti" means "in those dwellings." "Yanti" means "they go to the dwelling." "Paccayanti" means "they obtain the rain-retreat benefits." "Ekapasseti" means "standing on one side, not in the line of monks." For him. to the one on probation, the connection is "they give." "That very one" means up to the seat, that very one. The connection is "invited in a place where relatives have offered." "There" means that family. "Having arranged" means having prepared. "Of it" means of the family, or it might be.